A27004:393
The reasons of the Christian religion the first part, of godliness, proving by natural…
The reasons of the Christian religion the first part, of godliness, proving by natural evidence the being of God ... : the second part, of Christianity, proving by evidence supernatural and natural, the certain truth of the Christian belief ... / by Richard Baxter ... ; also an appendix defending the soul's immortality against the Somatists or Epicureans and other pseudo-philosophers.
London: printed by R. White for Fran. Titon, 1667
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
1§. 23. Therefore there is Good and Evil, which respecteth God, and are called Holiness and Sin, which are incomparably greater, than Good and Evil so called from respect to any Creatures, whether Individuals or Societies.
- 1Read what is after cited out of Zeno. Laert. in Zen. saith, that the Stoics say, Virtutes sibi invicem esse connexas, ut qui unam habuerit, omnes habeat: esse enim illarum communes speculationes, &c. Qui enim probus est, ea despicere & agere quae sint agenda: quae vero facienda sint, ea & eligenda esse, & sustinenda, & distribuenda, & perseveranter tenenda: sequuntur autem prudentiam consiliorum maturitas & intelligentia; temperantiam vero ordinis dexteritas & ornatus; Justitiam autem aequitas & gratitudo: fortitudinemque constantia, atque valentia. Placet autem eis, nullum inter Virtutem & Vitium esse medium-Quemadmodum enim lignum aut distortum aut rectum oportere esse aiunt, ita justum vel injustum— At virtutem Chrysippus quidem amity posse, Cleanthes verò non posse ait.Read what is after cited out of Zeno. Laert. in Zen. saith, that the Stoicks say, Virtutes sibi invicem esse connexas, ut qui unam habuerit, omnes habeat: esse enim illarum communes speculationes, &c. Qui enim probus est, ea despicere & agere quae sint agenda: quae vero facienda sint, ea & eligenda esse, & sustinenda, & distribuenda, & perseveranter tenenda: sequuntur autem prudentiam consiliorum maturitas & intelligentia; temperantiam vero ordinis dexteritas & ornatus; Justitiam autem aequitas & gratitudo: fortitudinemque constantia, atque valentia. Placet autem eis, nullum inter Virtutem & Vitium esse medium-Quemadmodum enim lignum aut distortum aut rectum oportere esse aiunt, ita justum vel injustum— At virtutem Chrysippus quidem amitti posse, Cleanthes verò non posse ait.
Therefore they that know no Good but that which is so called from its respect to mans commodity or benefit, nor no Evil but that which is so called from its respect to the hurt of Creatures, do not know God, nor his Relation to his works; but make Gods of themselves, and accordingly judge of Good and Evil.